weight to the approach of the Gra

Even if personal experience is not thought to be a proof of anything, for me it does some weight to the approach of the Gra. In the approach of the Gra, learning Torah, even one single word of Torah, is considered to be equal to all the other commandments of the Torah. [This is actually what it says in the Gemara Yerushalmi on that mishna in Peah.] Thus you would hope and expect that after learning Torah lishma [for its own sake] for some years, one would merit to some sort of "Devekut" attachment with God.

For me this actually happened in an instant as I decided to take my family with me to Israel. The second we got off the plane and the wind blew on me, this kind of Devekut began. 

And during later times I began to see how the Gra was right in many other ways. 

So even if it is desirable not to speak about the depth of one's experience in attachment with God by learning Torah, still if you do not mention it at all, it is kind of like the prohibition of כובש נבואתו.[I forget the actual verse, but the idea is a prophet is not allowed to hide his prophecy.] And one ought not to give the impression that the path of learning and keeping and understanding Torah is intellectual.  The truth is the path of the Gra of learning Torah for its own sake is the highest level of spirituality that is possible. Or at least let me say that that is what I have seen.

 z66 music file  [in midi]  z66 nwc format  [This has just been sitting, and I have not figured out how to develop it, so I thought I should just share it as it is.] Here is another file from a few years ago. w42   [also in midi]  [w42 in mp3][w42 in nwc] I hope to work some more on z66, but at this point I am not sure what to do. 

why not go back to the way things were when Musar was first introduced in the Litvak yeshivot, two forty minute sessions?

 Even though it it seems clear that the Musar movement (to learns the mediaeval books on Ethics)as thought of by Rav Israel Salanter is not all that possible, still I think that it could be given a new beginning with an extra emphasis on this in the great Litvak yeshivot. I suggest instead of the  very short periods, 20 minutes before minha (afternoon prayer) and 15 minutes before arvit (evening prayer), why not go back to the way things were when Musar was first introduced in the Litvak yeshivot, two forty minute sessions?

 Still i must add here, in the Torah there is a commandment not to add or subtract from the commandments. So the religious world which is constantly adding and subtracting can not be considered to be keeping the Torah even in the most  farfetched sense. But they get away with it because most people are not familiar of what the Tora truly says.

שכל הנקנה Acquired Intellect

 In one of the beginning chapters of the Le.M of Rav Nahman of Uman [I forget the number. I think it was around 14] is brought that what is left of a person in the next world is שכל הקנה Acquired Intellect. This concept he brings from The Guide for the Perplexed. What seems significant here is that not every subject that one studies contributes to his everlasting life. For example, how to become an expert at chess would not have anything to contribute to one's life in the World to Come. So just by simple reasoning we can see there is a difference between subjects. So study of how to become a decent person (Musar), we can understand contributes to  one's everlasting salvation, since good character traits are not automatically acquired. One needs to pick up good character traits from parents or friends etc. There is no one that makes up their own value system out of thin air. They get it from TV, movies , Internet etc.

Another point is we can see learning the objective knowledge, knowledge that can be easily seen to be of the way God created the world, this knowledge can  called the works of God. This object knowledge can be Physics or Mathematics or other aspects of Creation that are not man made knowledge, even though they needed to be discovered by Man. 

Defense of faith in the Torah. To have faith in the way of my parents--to have faith but not to be making money out of it like the religious do.

 What can be a defense of faith in the Torah after that many questions are clear. Dr Michael Huemer brings this up and I have thought how to answer this. I have thought if there is some way to express my approach this.  I mentioned there in a comment, the idea of the Kant-Fries school of thought. That means a commitment to non intuitive immediate knowledge,(which is similar to faith in that it holds of the categories by knowledge that is known but not known by reason nor experience) plus with the idea of Dr. Kelley Ross this means that the closer one gets to areas of value that are not within the area of conditions of possible experience [with space and time and causality], one gets to contradictions that can not be resolved except by faith.   [However, I can not agree that this discounts Hegel. For I see Hegel as being correct that in essence even knowledge of God is possible and necessary as King David said to Solomon, "Know the God of your father, and serve Him."

Plus I ought to mention that I have great faith in God. It seems clear to me that this is a sort of knowledge that is not through the senses nor through reason.

But I do not try to overly strenuously defend faith for I realize lot and most of those with faith have a sort of different kind of problem.- i.e. they think they know that which they do not know. I.e. the religious tend to think they are better and smarter than everyone else, while the opposite is 99% of the time to be the case. [You can see this in the Torah itself. Who were the people that were against Moses? See the Rashi on the very first verse of Parshat Korah. They  were the religious leaders- the very heads of the Sanhedrin and smaller sanhedrins. The religious leaders are the enemies of Torah. They have found away to gain power and money by seeming to be smart in Torah.]

It is better to have faith in the way of my parents--to have faith, but not to be making money out of it like the religious do.

God created the world from nothing, not from Himself.

 Even though the Nefesh Hachaim [by Rav Chaim of Voloshin] is a great and important book, still I have to disagree with one aspect. He says that from the aspect, or point of view of God, there is nothing besides Him. But from our point of view, things are not Godliness.

The problem with this is it does not explain anything. Things are all God, or they are not.

The other problem is that the point of view of the Rishonim was that God created the world from nothing, not from Himself. [Not like a spider that makes its web from itself. God is not a spider. He made the world from nothing., not from himself.]  Even the Ari brings this very idea that Creation was from nothing in the very beginning of the Eitz Chaim. The world is definitely not Godliness  in the very beginning of the Eitz Chaim.  [The reason all this is not clear nowadays is he religious leaders are stupid and do not understand what they are reading.]

Ex Nihilo is the view of Torah.

Slav is not interchangeable with WASP.

 In the West the fall of the USSR was thought to be a liberating moment. And for many perhaps it was. But when I talked to people on the street the attitude was the opposite. They always said things were better during the time of the USSR. (But they  could not say this aloud to others because of fear of being informed on, and often violently attacked. Only to me, a stranger, did they feel safe to express their real feelings.) )And my experience shows this to a large degree. 

There was something that was hard to understand that was going on there. All I can say is: "People" is not a term that is interchangeable between one group and the other. Our DNA says a lot about how we act. Just like the chemical composition of water H2O says a lot about how it react to cold--as opposed to H2O2 boiling point.

Slav is not interchangeable with WASP. [What works in the USA or England in not the same thing that can work--over there.] WASP is not interchangeable with black. 

[So my impression is not to interfere because in a city like the ones I was in, most people are not at all interested in fighting.] See the verse in Proverbs: כאוחז באזני כלב כן מתערב בריב לא לו  "One who gets involved in a fight that is not his is like one who grabs the ears of a dog" 

  

 The simple explanation of Torah in the stories is mystic and in the laws-literal. That is the way I understood things. When reading the Ari Isaac Luria, I saw that he was understanding the the simple explanation of the seven days of Creation was that it was referring to the higher sepherot. The point of Torah is the commandments. Those are meant literally, But even the commandments are meant to bring to natural law as we see in the argument between R Simon ben Yochai and the sages about if we go by the reason for the commandments or the letter of the law. But to both the reason is known. So R Shimon says one can take the garment of a rich widow.  

 Not all secular learning is secular. Even though Rav Nahman and many others  say to stay away from secular studies, still not all that is listed as secular is in fact so. On one hand, some are clearly man-made and not a part of Torah, however there are wisdoms that include the wisdom of God. So you find Rishonim (mediaeval authorities) that include Physics in the category of the things one is supposed to learn every day. And among those Rishonim are Ibn Pakuda. the author of the Duties of the Hearts.-

So while in the Mir in NY, one was not allowed to attend Brooklyn Collage  while at the Mir, still when I asked the rosh yeshiva [Rav Shmuel Berenbaum] about this policy, he said one can learn Physics for the sake of making a living. But as deep a thinker he was, I think that this distinction  he did not make.

The wonders of God hidden in the work of Creation

 

אזכור מעללי יה כי אזכרה ממקדם פלאיך "I will mention the wonders of God, for from ancient times I will mention your wonders. The wonders of God hidden in the work of Creation are no less wonderful  that if they had been written in the Gemara/Oral Law

I should mention some of the many places in the LeM of Rav Nahman of Uman where learning Physics is thought to be learning the wisdom of God.  And that is wisdom that does not depend on the opinion of any person to check and see if it is correct, but rather Nature. One place that comes to mind is טבעו בארץ שעריה  "Her gates are buried in the ground." Her gates refers to the depth of understanding of the Torah. They are buried in the ground. This is in Lamentations. That means the depths of knowledge of Torah after the Destruction of the First Temple are buried in the dirt. That is in the very substance of physical matter- that is where to find the wisdom of Torah.

Another place in the LeM is that the hidden Torah in  the work of Creation which is the highest Torah.

Another place is that to reveal open Torah to a wicked person would make him worse. So Torah must be revealed to him through secular things.-things that do not seem holy.  

The point is there s hidden Torah in mundane things and that one can reveal the hidden Torah inside of secular things. It is possible to serve God through what seem to be secular but in fact in hidden holiness. 

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 ויתר מהמה בני הזהר עשות ספרים הרבה אין קץ ולהג הרבה יגיעת בשר  קהלת י''ב פסוק י''ב This is verse in the Book of Ecclesiastes, "And more so my son be careful. To making many books there is no end and they are a joke and tiring out of flesh." 

As my learning partner once told me, "There are too many books." The point is brought out by Rav Shach. He explains books that go into the details of the Gemara -this is a great and important thing. But books that  supposedly are about the foundations of faith are a waste of time.

The Midrash Kohelet on this verse  says the word "מהמה" is an unusual construction. (It could have said, "מהם.")The reason is to hint to the idea that it refers to מהומה (confusion).  Making many books that you see in the religious world just brings more confusion, not clarity.

This is especially so in light of the Rif and Rosh on the Mishna in Sanhedrin (perek Chelek) that explain "outside books" means books that explain the Torah but not based on midrashei Chazal==the explanations of the sages of the Mishna and Gemara. 

So outside books does not refer to books on natural science but rather to the vast majority of the stuff the religious are always putting out which all explain the Torah, but never according to any midrash of the sages. 

I admit I got tired of the mind tricks the religious are always playing, and decided instead to learn straight Gemara, with the natural sciences, especially  Physics and Mathematics. Better to find out what the Torah really says instead of depending on the insane religious world.

The reason to learn Physics is that it does not depend on people's opinions. Thus it connects you what is real. To what is really real, not to people's opinions about what is real. [Besides that there is the point of the Gra that any lack of knowledge in the seven wisdoms results in a hundred times fold lack of knowledge of Torah.]

That is to say, it can be tested. Reality can prove or disprove a theory. 

Thus it is objective knowledge not knowledge about what other people think--which is not knowledge at all.

And I should add that I have started with doing the ten times of review  of every paragraph. I keep fast learning in reserve, but for now I feel I need to get the idea before going on.]

I do not think people should be paid to learn Torah.

 I do not think people should be paid to learn Torah. See the Gemara Taanit pg 7 side a where the verse is brought יערוף כמטר לקחי מלשון הריגה על הלומד תורה שלא לשמה שנעשית לו סם מוות [My teaching will flow like rain--from the same word root as to break a neck--to kill. That is my teaching will kill like rain. This refers to one whole learns Torah for the sake of making a living. The Torah become for him poison.]

But it is not that I am looking to be extra strict. Rather it seems to me that the mixture of Torah with money is what ruins it. 

Rav Nahman of Uman brings a midrash

 Rav Nahman of Uman brings a midrash that says after the event of the Golden Calf God says to Israel, "You have lost the 'we will do,' so now at least hold onto 'we will hear.'" אבדתם את הנעשה עכשיו תאחזו בנשמע [note 1] And he brings a proof from that that hearing  is even more important than self learning--

I have not mentioned this in this blog before because it is hard to get to hear a true Torah scholar give over Torah lessons. But I know that it was by listening to the son in law of Rav Friefeld in Shar Yashuv,  and Rav Shmuel Berenbaum  (Mir) and David Bronson in Uman that opened the door for me to any degree of understanding of Torah-- what so ever.

And in fact I found the same thing in my STEM studies. Listening does a lot more than reading the text yourself, even you learn by saying the words and going on for the fast session --or doing lots of review. Listening to is better.

[note 1]At Mount Sinai, Israel had said, "We will do and hear all the words of the Covenant."  

 b-100 midi file

Even if I recommend the  greatness of the Litvak yeshivot that are based on the Gra, I was never really able to find my place in such institutions. But Rav Nahman held from this principle that even though I might not be a "איש כשר" decent person, that does not mean that I ought not to desire that mu friend should not be an decent person. In all books of Muar that I know about, it is suggested that by helping others come to Fear of God, I might also merit to fear of God. כל המזכה את הרבים, אין חטא בא על ידוץ

However I do admit that I am reluctant to recommend anything "frum"[religious], since the Dark Side has so deeply penetrated into every aspect of the religious world.

But if  you would have a place that would be following the Gra and Rav Israel Salanter [Musar], then I would have no problem with giving that my highest recommendation, and support. But as we all know, there is nothing in the religious world that follows the Gra except a few place few and far in between.

And I really loved the whole experience of learning Torah within the context of the Litvak world. But I was derailed,  and my own lack of commitment to sitting and learning Torah might have contributed to that lack of being able to do do so. It takes a certain degree of commitment to learn Torah--no matter what-in order to succeed in this.[Like the event  with R. Yochanan and his friend. The had no food, They and their families were in dire straits. They thought to leave sitting and learning Torah and to go and do business. Then R Yohanan heard behind the wall they were sitting at-The angels: "Let's push this wall over them since they are thinking of leaving learning Torah." R Yochanan heard them, The other did not, 

So what seems to me is that the Gra was right and the fact that the  religious world ignores his signature on the letter of the herem is what has caused to religious world to fall into idolatry and extreme wickedness.

 B-98 midi file. written around 2005 b98 mp3 b98 nwc

 Learning fast depends on self confidence that even if you do not think you understand, still the learning gets absorbed. This is certainly the point of Rav Nahman in his Conversation of Rav Nahman  number 76.

This is well understood in Litvak Yeshivot where the afternoon session is devoted to learning fast. [The morning hours from 10:00 A.M. until 2:00 P.M. are for in depth learning.]

All this is well known. The only thing I wanted to add is that this applies to STEM learning also.

That is to review the whole Physics text from start to end, word by word a few times before going back to do in depth review. [And the different session of in depth learning should be like I heard in Shar Yashuv--to review each sub section ten times.] That could be for a paragraph or a chapter.]

I have not been reviewing the LeM of Rav Nahman recently, but if you look you will see many places in his book where he indicates that the hidden wisdom of God is contained in his works of Creation. I count not even count how many times Rav Nahman hints to this idea. So when you learn Math and Physics, you are learning God's wonders. 

Now I think for the sake of clarity, the Rishonim who hold by this approach [who are certainly not the majority][That is mainly Ibn Pakuda and others that followed the approach of Saadia Geon. ] , still those that do hold from this also hold from MetaPhysics. But I have been reluctant to mention this part of their approach for the same reason, I never went into Philosophy myself (even though it interested me)--that is this: for the last 2500 years, Philosophy has not come up with one single solved problem. Zilch.  And especially 20th Century philosophy was in total free-fall.

  e2 midi file [e2 in nwc]  [e2 mp3][A midi file is possible for anyone to download and see the notes.] [finished Dec. 3 2006]]

I have been looking for old files to share with people.

b-105 [also written in 2006] ][b105 in nwc]\b105 mp3 e-39  e39 nwc  e39 mp3

r87  r87 nwc  r87 mp3

Why the Gemara does not use the opinion of Raba to answer the difficulty between the two gemarot Avoda Zara 23b and Rosh Hashana 13a

I was walking by the sea shore and it occurred to me why the Gemara does not use the opinion of Raba to answer the difficulty between the two gemarot avoda zara 23b and rosh hashana 13a.

The Gemara in Avoda Zara asks why did Israel have to burn the trees that were worshipped when they entered the Land of Canaan? After all the land was given to Abraham and אין אדם אוסר דבר שאינו שלו.["A person can not cause to be forbidden that which doesn't belong to him."]

Well, you might have answered like Raba that an idolater has acquisition in terms of money. So he does own the trees. [And the Gemara does not answer that. Why not?] אין לעכו''ם קניין בארץ כדי להפקיע מידי תרומה ומעשר אבל יש לו קניין לגבי דיני ממונות--כגון לחפור בורות

And the Gemara in Rosh Hashanah 13a asks, "How could Israel bring the offering from the grain they found in the Land of Canaan after they first entered. Did not that grain belong to the Canaanites?"

Well the simple answer might have been like Raba--that an idolater does not have acquisition in the land in terms truma and tithe!  

The answer is this: If you hold an idolater has acquisition in Israel in terms of laws of money, but in terms of truma and tithe, then we have one more issue. There is an argument about this but one opinion is that if he has acquisition, then the land becomes not Israel and thus the truma is not truma anyway. [So you could not use this opinion of Raba. After all the grain does belong to the idolater--because the actual land is his unless bought back by a Israeli.]

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I was walking by the sea shore and it occurred to me why the Gemara does not use the opinion of Raba to answer the difficulty between the two gemarot avoda zara 23b and rosh hashana 13a.

The גמרא in עבודה זרה asks why did Israel have to burn the trees that were worshipped when they entered the Land of Canaan? After all the land was given to Abraham and אין אדם אוסר דבר שאינו שלו. Well you might have answered like  רבה that an עכו''ם has קניין in terms of money. So he does own the trees. And the גמרא does not answer that. Why not? And the גמרא in ראש השנה י''ג ע''א asks, "How could Israel bring the offering from the grain they found in the Land of Canaan after they first entered. Did not that grain belong to the Canaanites?"Well the simple answer might have been like רבה that an עכו''ם does not have acquisition in the land in terms תרומה and tithe! The answer is this: If you hold an עכו''ם has acquisition in Israel in terms of laws of money, but in terms of תרומה and tithe, then we have one more issue. There is an argument about this, but one opinion is that if he has acquisition, then the land becomes not Israel and thus the תרומה is not תרומה anyway.  So you could not have used that opinion of רבה to answer the question how could Israel use the grain to bring the עומר?

שואלת הגמרא בעבודה זרה מדוע נאלצו ישראל לשרוף את העצים שסגדו להם כשנכנסו לארץ כנען? אחרי הכל ניתנה הארץ לאברהם ואין אדם אוסר דבר שאינו שלו. ובכן אולי ענית כמו רבה שלעכו''ם יש קניין מבחינת כסף. אז הוא הבעלים של העצים. והגמרא לא עונה על זה. למה לא? ושואל הגמרא בראש השנה י''ג ע''א איך יכלו ישראל להביא את המנחה מהתבואה שמצאו בארץ כנען לאחר שנכנסו לראשונה. האם התבואה הזאת לא הייתה שייכת לכנענים? תשובה פשוטה אולי הייתה כמו רבה שאין לעכו''ם רכישה בארץ  בתרומה ומעשר! התשובה היא כזו: אם אתה מחזיק עכו''ם יש רכישה בישראל מבחינת דיני כסף, אבל מבחינת תרומה ומעשר, אז יש לנו עוד סוגיה. יש על זה ויכוח, אבל דעה אחת היא שאם יש לו רכישה, אז הקרקע הופכת להיות לא ישראל ולכן התרומה היא ממילא לא תרומה. אז לא יכולת להשתמש בדעה זו של רבה כדי לענות על השאלה איך יכלו ישראל להשתמש בתבואה כדי להביא את העומר?

All I am saying here is that the Gemara in both places is going like R. Elazar. And at least we know now why. 

I mainly hope to walk in the path of my parents

 I should make clear that I mainly hope to walk in the path of my parents, not just because of the commandment of, "Honor your father and mother," but because they were in fact great people. And the sages, in fact, deal with the [more common] issue when one finds that his or her parents are somewhat less than admirable.[See the Tur.] They hold that, "Honor your father and mother" is not a blank check. It just so happens, in my case that I had every reason to walk in my parents path, and to hold that that is what the Torah required of me. 

But I was thinking about this the other day, and it occurred to me that just because one can not run a four minute mile, does not mean the one who does 4.5 is not also great. So even though the exact path of my dad was not really open to me, I think I could have still tried my best. [I imagine that I really could have gone to Cal Tech as he did if I had had the understanding of this being desirable. But in those days long ago, there was a general mood of specially going against one's parents as being the admirable thing.] 

And even with all of that, I still believe that going to Shar Yashuv in NY, and then the Mir were great choices-- where I did learn authentic Torah. The only Torah that is worth learning. After all, one needs the real thing. Only later did it occur to me to make up for my deficit and go to Polytechnic Institute of NYU.

I want to add here a note about Musar. Though my parents had a clear idea of what it means "to be a mensch" [decent person], that is not obvious to most people like myself. That is why we all should learn Musar--the books on ethics from the Middle Ages. Otherwise we get it into our heads that our own obsessions constitute morality. The basic set of Musar is known but here I want to bring the basic titles שערי תשובה, חובות לבבות, מסילת ישרים,אורחות צדיקים [Gates of Repentance, Obligations of the Hearts, Paths of the Righteous, Ways of the Just]That is the basic group. There is always added a fifth but it is not clear what that fifth is. Some add the Sefer HaYira that is attributed to Rabbainu Tam. Some add the Sefer HaMidot. I would like to add the books of the Gra, the Geon of Villna, and of the disciples of Rav Israel Salanter.] (Altogether these give a clear idea of what it means to be a decent human being.) 

 e33 another midi which I found in my old files. And also I found these: t46 r93

 The heart knows things that the head does not know. Rav Nahman pointed this out in the Le.M where he says what the heart says is the very word of God. [He brings a verse that shows this but I forget the verse.] I point this out because in my own case, my head has often deceived me about many important things that my heart knew much better and was screaming at me not to listen to my own ideas. [Rav Nachman says going after one's חכמות wisdoms is a very negative thing.]

 q30 midi file [q30 nwc]  [q30 mp3]This is not recent. It was written in 2015.I have decided to go back and look at old files to share. [I have not been writing anything new. Regrettably] r77 midi file  [r77 nwc]

Gemara in Nida4side b. I was at the sea yesterday and there were a whole bunch of people that seemed to me to have that sense and aroma of Torah to be Litvaks

 I was at the sea yesterday and there were a whole bunch of people that seemed to me to have that sense and aroma of Torah to be Litvaks and so I asked. They said they were. We got into a  discussion and I said I often think about some difficult sugia/subject in Rav Shach while at the sea --but that I was ready to give up on that one I was thinking about for a while laws of what makes a bed and chair unclean 3:7 and laws of forbidden relations 9:3. Then somehow today it suddenly hit me.

It is this the Gemara in Nida4 side b says a stain is unclean retroactively because when she has a cycle sees actual blood not at the time of her cycle, she is unclean retro actively 24 hours. Rav Shach asked "what is the connection". I repeated this question on my blog without mentioning Rav Shach because at that time I had no idea what Rav Shach was saying at all. Now I not only see that this was in fact his question but I see his answer also. And here it is: There are two decrees. One is for a stain. Without a decree this would not even indicate anything because blood does not make a woman unclean unless it come with sensation. So just finding a stain would be nothing. So now we have a decree. But that is a decree that a stain is like seeing. And now we understand the Gemara in nida that ties seeing not at the time of her cycle with a stain. The reasoning is this: when she sees not at the regular time she is unclean back in time 24 hours and now that there is such a thing as being retroactively unclean by seeing actual blood it is therefore possible t make a decree that a stain also should have a law of being unclean retro actively. And that is 24 hours if she sees the stain not at the time of her cycle, and furthermore it goes back to the last time she checked even  more than 24 hours if she has no cycle at all.  

What got me confused was this last point, When is the stain a 24 hour thing and when does it go back further until the last time she checked.

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There are two תקנות. One is for a stain. Without a decree this would not even indicate anything because blood does not make a woman unclean unless it come with sensation. So just finding a stain would be nothing. So now we have a decree. But that is a decree that a stain is like seeing. And now we understand the גמרא נידה that ties seeing not at the time of her cycle with a stain. The reasoning is this: when she sees not at the regular time she is unclean back in time 24 hours and now that there is such a thing as being retroactively unclean by seeing actual blood it is therefore possible  make a decree that a stain also should have a law of being unclean retroactively. And that is 24 hours if she sees the stain not at the time of her cycle, and furthermore it goes back to the last time she checked even  more than 24 hours if she has no cycle at all. 

יש שתי תקנות. אחת היא עבור כתם. בלי גזירה זה אפילו לא היה מעיד על שום דבר כי דם אינו מטמא אישה אלא אם כן בא בתחושה. אז רק למצוא כתם לא יהיה כלום. אז עכשיו יש לנו גזירה. אבל זו גזירה שכתם הוא כמו לראות. ועתה אנו מבינים את הגמרא נידה שקושרת לראות שלא בשעת מחזורה בכתם. הנימוק הוא כזה: כשהיא לא רואה בזמן הקבוע היא טמאה אחורה בזמן 24 שעות ועכשיו כשיש דבר כזה שטמאה רטרואקטיבית בראיית דם ממש אפשר אפוא לגזור שגם לכתם צריך להיות דין טמא למפרע. וזה 24 שעות אם היא רואה את הכתם לא בזמן המחזור, ועוד זה חוזר לפעם האחרונה שהיא בדקה אפילו יותר מ-24 שעות אם אין לה מחזור בכלל.

[Of course, you can imagine I was thrilled to see people following the Gra and Rav Shach. Their yeshiva is on that path because the rosh yeshiva is a student from Ponovitch. [And maybe a direct student of Rav Shach also. I did not get that part clear.]]

 נפשו קשורה בנפשו that one person's soul can be connected to the soul of another person. This is a verse by Yaakov and Joseph. The fault is in that we have not valued this connection. Our mind have gotten in the way of our hearts.

In the West, this spiritual connection between fathers and sons is disparaged to the degree that ever father is portrayed in movies as evil.

I asked my learning partner what I can do for my children.

 I asked my learning partner what I can do for my children. He suggested a Torah lesson in the book of Rav Nahman that says when the father repents on his sins, that sends thoughts of repentance into his children. And I am a sure that is true. But I would like to make a different suggestion that is based on the idea that the environment is important. This was an idea I saw --I forget where, but I think it was Socrates. The best thing one can do for his children is to make sure they grow in a decent society.

[I can see now that my leaving Mir [one of the greatest Litvak Yeshivot] was in a decision that was somewhat irresponsible. I might have been enthusiastic about Breslov, but I guess it never occurred to me that the straight wholesome Torah path of the Mir  [or any Litvak Yeshiva] would have been better. Could I not see the difference? This of course does not imply any disparagement of Rav Nahman himself, but Breslov is quite different. 

Normal white people are blamed for all the world's troubles

You can see that the South was right now that the blacks are taking revenge by trying to destroy the white race. This is exactly what the South predicted would happen. And I saw this a long time ago. The way things are in the USA, normal white people are blamed for all the world's troubles. How long will it take to then decide to get rid of them?

Still I must add here that the South must follow Robert E. Lee to the letter of what he said after the war: "We are all Americans." A woman who had lost her husband during the war had brought her two sons to the College where RE Lee was the president. He told he she must not instill a spirit of grievance towards the government of the USA,-- because, "We are all Americans."

I should mention that I understand one important idea of Robert E. Lee. It was if one is retreating, always make sure that  your flank is stronger than at the actual battle. You see this at Gettysburg. Even at the retreat, General Meade knew not to attack Lee when he was retreating because he could see that Lee already had strong defensive positions in the hills sides to cover the retreat. At Antietam you see the same thing. Though McClellan was sacked because of not stopping the Confederate retreat, the fact is the north did attack and was welcomed by a hail of bullets that one Northern writer said that he had never seen the likes of. The air was thick with bullets.  The South was even more dangerous in retreat than in battle.   

 Nixon  said Americans believe what they see on TV.  [Not what they see with their own eyes.]This might be compared to philosophers who spend a lot of time reading. They tend to get absorbed in that world of ideas and forget about the actual world.

But when I say in psalms "to speak of the wonders of God" I always think that the way God created the world -the amazing depths of Physics, Chemistry, Mathematics, etc. are all part of God's wisdom. 

In Physics you learn that no matter how logical a theory is, if it does not match reality, then it is wrong. Philosophers do not have to worry about that. 

j76 music file

 j76 I just found this gem in my old files from around 2006 [I imagine that I just wrote these pieces and then forgot about them. That is why I never shared them with anyone until now. 

And another: j78 midi file

and another j80

j83 j86 j89 l43 k16  r53 [This is from the r series.] n35 n47

e61 mp3 n96 mp3

The Rambam Laws of what makes a bed or chair unclean 3:7 and laws of forbidden sexual relations 9:3 [I see that I am understanding this Rambam a bit differently than Rav Shach.]

The Rambam Laws of What Makes a Bed or Chair unclean 3:7  a woman that sees a stain, is unclean back to the time of the last check. In Laws of Forbidden Sexual Relations 9:3 when she has a set time to see, then the stain goes back 24 hours. I realized just now that that law in  Laws of What Makes a Bed or Chair Unclean 3:7 has to refer to when she does not have a set time to see.  [I see that I am understanding this Rambam a bit differently than Rav Shach.]  

I had thought before that  laws of forbidden sexual relations 9:3 refers to counting her cycle, but now I see that that is not so. The Rambam writes openly there that in terms of counting, she counts only when she sees blood, not when she sees a stain. And we already know from the Gemara in Nida page 3 side b and page 6 that a stain only refers to touching truma [the tithe of grain that is given to the priest] or sacrifices. 

This really ought to be obvious, but what got me confused is in Laws of What Makes a Bed or Chair unclean 3:7 there is no mention of whether she has a set time of not. So I assumed that it makes no difference. Now I see that the Rambam was careful to write in Laws of Forbidden Sexual Relations 9:3 that she has a set time, so we will know Laws of What Makes a Bed or Chair Unclean 3:7 is when she does not have a set time.

[ In case this is unclear, let me say that "having a set time" means she knows when she will see blood. e.g., every 34 days or something like that. "Not having a set time" means it varies from 34 to 36 or 30 etc. with no set pattern.]

________________________________________________________________________

The רמב''ם הלכות מטמאי משכב ומושב פרק ג' חלכה ז  a woman that sees a כתם, is unclean back to the time of the last check. In הלכות איסורי באיה פרק ט' הלכה ג when she has a set time to see, then the stain goes back 24 hours. I realized just now that that law in רמב''ם הלכות מטמאי משכב ומושב פרק ג' חלכה ז has to refer to when she does not have a set מחזור to see. I had thought before that הלכות איסורי באיה פרק ט' הלכה ג refers to counting her cycle, but now I see that that is not so. The רמב''ם writes openly there that in terms of counting she counts only when she sees, not when she sees a stain. And we already know from the גמרא נידה ג ע''ב ודף וthat a stain only refers to touching תרומה וקדשים. This really ought to be obvious, but what got me confused is in הלכות מטמאי משכב ומושב פרק ג' חלכה ז there is no mention of whether she has a set מחזור או not. So I assumed that it makes no difference. Now I see that the רמב''ם was careful to write in  הלכות איסורי באיה פרק ט' הלכה ג that she has a set מחזור so we will know הלכות מטמאי משכב ומושב פרק ג' חלכה ז is when she does not have a set מחזור.

הרמב''ם הלכות מטמאי משכב ומושב פרק ​​ג' חלכה ז' אישה שרואה כתם, טמאה למפרע לשעת הבדיקה האחרונה. בהלכות איסורי באיה פרק ט' הלכה ג' כשיש לה זמן מוגדר לראות, אז הכתם חוזר 24 שעות אחורה.("וכן מד''ס שכל הרואה דם בלא עת ווסתה וכל הרואה כתם טמאה למפרע עד כ''ד שעות.") הבנתי רק עכשיו שהחוק ההוא ברמב''ם הלכות מטמאי משכב ומושב (פרק ​​ג' הלכה ז', "וכל הרואה כתם טמאה עד עת הפקידה." ) צריך להתייחס  כשאין לה מחזור מוגדר לראות. חשבתי קודם שההלכה באיסורי באיה מתייחסת לספירת המחזור שלה, אבל עכשיו אני רואה שזה לא כך. הרמב''ם כותב שם בגלוי שמבחינת הספירה, היא סופרת רק כשהיא רואה, לא כשרואה כתם. וכבר יודעים מהגמרא נידה דף ג' ע''ב ודף ו' שכתם מתייחס רק לנגיעה בתרומה וקדשים. זה באמת צריך להיות ברור, אבל מה שבילבל אותי הוא שבהלכות מטמאי משכב ומושב אין אזכור אם יש לה מחזור מוגדר או לא. אז הנחתי שזה לא משנה. עכשיו אני רואה שהרמב''ם הקפיד לכתוב בהלכות איסורי באיה  שיש לה מחזור קבוע כדי שנדע בהלכות מטמאי משכב ומושב  זה כשאין לה מחזור מוגדר

גמרא נידה דף ד' ע''ב, הלכות מטמאי משכב ומושב. פרק ג' חלכה ז'

 

) גמרא נידה דף ד' ע''ב. אישה שיש לה ווסת כתמה טמא למפרע שאם תראה שלא בשעת ווסתה מטמאה מעת לעת. (ומה אם אין לה מחזור קבוע? אז כתמה מטמא למפרע עד הבדיקה האחרונה. הלכות מטמאי משכב ומושב. פרק ג' חלכה ז')) הרשו לי לתאר את מקור התמיהה שלי. לחכמים ראיית דם מטמאה אותה והולכת אחורה 24 שעות. ור' דוסא אומר אם היא רואה בשעת ווסתה, אז היא טמאה רק אז. הברייתא היא גם לחכמים וגם לר' דוסא. ביד החזקה הלכות איסורי ביאה פרק ט'הלכה ג', ראיית כתם חוזרת 24 שעות אחורה לנגיעת תרומה וקדשים. אבל מה שמטריד אותי זו השאלה "למה מתייחסת הברייתא?" כשהכתם חוזר יותר מ-24 שעות אחורה כשאין לה ווסת? אז למה להשוות את זה לראיית דם שחוזרת רק 24 שעות אחורה? או אולי הכוונה היא שיש לה ווסת ואז כתמה טמא למפרע כ''ד שעות, אז למה להגיד "למפרע" שונה ממה שזה חוזר אחורה 24 שעות–מעת לעת? הדרך שבה נראית הברייתא היא שאם הייתה משמעותה של 24 שעות, היא הייתה משתמשת באותו ביטוי המשמש לראייה בפועל. לא "למפרע" אלא "מעת לעת".

Why write music? you might ask. It certainly is no reason for bitul Torah. But I had  a  degree of difficulty in learning Torah. Mainly it was such that I walked away from it myself and found I could not really return to the straight Litvak Path. So I  recommend the straight path of Torah --the path that the Gra represents. No additions and no perversions. But that does not imply I am on this holy path myself. I wish I could learn Torah 24/7 as I should but I am finding that difficult. [Not that that is an excuse.]

[I wonder if I had not left the Mir in NY, how things might have turned out better.]

Old music files that I wrote around 2012

 j13 j14 j16 j55 j28 j27  [j files in this post are all in midi]

exodus 4 in mp3 [exodus 4 in midi][This last one was written in the 1990's on the way back from Uman]

organ [organ in midi](this one also is from the 1990's) j8 e-33  [e-33 in midi] mathematics [the basic music line here was written while by the ziun of rav nahman in uman and then put together in ny.]]

j61  j64

 j12 Some old file I wrote some years ago. v54

Normally I would just forget about old files, but I noticed that someone or other is looking at this blog, so I figured that it is right to share. That is not to say that these files do not need editing.

Kant held that the issue of causality does not apply among dinge an sich (things in themselves) and in fact Physics is formulated in such a way that things know to move to lower energy levels [the Lagrange formulation]. So even though causality is true, it seems that physics is in fact showing that in a deeper sense causality is not fundamental. 

So even though causality is true and even true locally, still the general way Physics is formulated nowadays with idea of things tending towards lower energy levels, [and how would that poor electron know about that?] shows that there is some level of reality that is transcendent

(things in themselves) means things without the characteristics that we the observers attribute to them. That is: the way they are without our contribution.

Why get into a shooting war? There already were plenty of close calls with the old Cold War. And it is a miracle that did not end in disaster..

 In the American Civil War, you did not have neighbors attacking neighbors. This is not the case in the Ukraine. The situation is such that such scenarios are probable. Such was the case when the czar abdicated. People that thought their neighbors were on the other side of the fence [Either the Reds [communistic] or the Whites [for the Czar] would murder.. And some cities would welcome a return of the old USSR. [as many people told me ].And other cities would not. The dividing lines are not set.

So I think that the USA ought to not intervene. 

Why get into a shooting war?  There already were plenty of close calls with the old Cold War. And it is a miracle that did not end in disaster.. 

The problem is that people do not understand the Ukraine. It is not the East that is divided. It is every single neighbor that has heard a word for the last 30 years about the "good old days of the USSR" is now going to try and destroy that neighbor. It is a civil war like nothing the West can imagine. Plus there is some strand of DNA in the Ukraine that tends to criminality. So to have USA troops over there is unwise.

Every word of Torah is "equal to them all" (i.e. all the other commandments).

 Where you see the idea of every word of Torah is equal to all (other commandments) is in the Yerushalmi on the mishna in peah תלמוד תורה כנגד כולם אפילו דבר אחד של התורה. "Learning Torah is equal to them all (other commandments),"--and the Yerushalmi says there, " even one word of Torah."

But this leaves me in a sort of contradictory position, for on one hand I think learning Torah [Oral and Written Law] is the greatest of all the commandments, still I do not think people ought to be paid money for doing so. To me it is like having trust in God. Trust in God is also a mitzvah [as brought in many verses]. But would you pay someone to have trust in God?

[ I might mention, that the strict definition of the Oral Law refers to the actual books written around the time of the Talmud. רבינא ורב אשי סוף הוראה As the Gemara says: "Ravina and Rav Ashi are the end of the period of teaching and deciding the law." So what comes later is second hand. So while the rishonim are important in order to understand the Oral Law, they are not the Oral Law.] 

כמו שאין תוספת וגירעון בתורה שבכתב כן אין תוספת וגירעון בתורה שבעל פה--רמב''ם באגרת

[When I  was in Shar Yashuv (of Rav Freifeld), I discovered this idea of the importance of every word of Torah. That lite a fuse under me. Later circumstances dampened my ardor, but I still wish that I could be learning Torah.]  (Incidentally he emphasized doing every chapter or portion of what one learns ten times. In Shar Yashuv they were very much into learning in depth. I now appreciate that much more than I did then, because I have that people that d not get the in depth sort of learning when young, never get it.]

[There is a difference between the Oral Law and explanations of the Oral Law. So while the actual Oral Law is only the books of the sages of the Mishna and Talmud, Tosphot would be in the category of what explains the oral law. 

b100 b101 music files [these two I wrote sometime around 2000 A.D. The e files I think I wrote later around 2003. --using the nwc music writing program. Later transferred to midi . Then eventually I got access to mp3, but no longer.]

 I thought to share some old music files. So here is one from a few years back b100 mp3  [same in midi file b100 here is another b101.[b101 midi file]  And another e36 mp3. e36 midi file Here is a old P file also from around the year 2000. Here is another old e file.e34mp3 [e34 midi file]

i1 mp3 file (i1 midi file) 

and here is a file I am not sure if it is worth sharing b98 mp3 [b98midi]

here is gem I totally forget writing at all:j90mp3.j90midi

And others j81 j47 j2 file j3 file j6 [j6 midi file] i89 [i89 nwc file] (This i89 was almost finished but forgotten. I now had just add the last few measures.]) j10

Why share now? you might ask.  I do not know.  I was just writing it for me. [And it would take a lot of time to see what is worth sharing, and what would be worth sharing with editing. And besides tons of files were lost. 

 

music file i69

i69   (This seems to be a midi file, but it sounds like mp3) . Here is the nwc program file that it was written in:i69  [written in 2013]

[I have no new ideas, so i thought to share something from times long ago.] 

Why do I write music when the Gemara in Gitin forbids music vocal and instrumental? Tosphot says there this refers to drinking halls. And when i find a rishon to depend on, I usually depend on him. [Especially Tosphot who is always right, as David Bronson once told me.] [Tosphot is the most exact and logically rigorous of the Rishonim].--but also the most difficult.

 תלמוד תורה כנגד כולם That is there is a mishna in tractate Peah: that brings a list of the commandments that have no lower limit. E.g., charity. That means even the smallest coin. [It does not mean that one ought to give just the smallest coin. Rather that even with the smallest coin one has done a good deed.]And after that list it brings, "learning Torah is equal to them all." The Gra explains that even with one word of Torah, one has fulfilled the commandment of learning Torah.

The Rambam brings in laws of learning Torah that the things that he explained in the first 4 chapters of the Mishna Torah that are called "Pardes"  (Physics and Metaphysics as he explained in greater detail in the Guide for the Perplexed) are in the category of the Gemara  [That is learning the Oral Law in depth.] So  every word of Physics is included.

This lecture is so great I just have to share. So you see that even in the South, the government became federal, not local. And you see the war was not about state's rights.

 

😊 Two things you see. The South was right that slaves would become welfare dependents.[They said that it was white people that were taking care of them because they could not take care of themselves. ] Also they said the slaves would try to destroy the USA as we see today.

But the great lesson of the Civil War is the endurance of the USA Constitution and this kind of government. And the ability of this kind of government to tackle difficult issues.

that everything in the modern Western world, from mathematics to nuclear families to pumpkin-spice lattes, is racist; that intelligence is a meaningless and unquantifiable concept;

https://malcolmpollack.com/2022/01/15/on-mass-formation-in-the-here-and-now/ 

https://maverickphilosopher.typepad.com/

To participate in polite society today – or, to put that more accurately, to be able to keep your job, get a college degree, or avoid being deplatformed from most media – we are expected to go along with things that most people know in their hearts are simply not so: that sex and race are purely social constructs; that men can become pregnant and bear children; that biology and heritability have nothing to do with human traits, and with their statistical distribution in populations; that cultures and peoples can be mixed and jumbled together at random without affecting the cohesion and stability of formerly homogeneous societies; that “equality” means that people cannot vary in talents, abilities, and aptitudes; that the greatest threat to American society is “white supremacy”; that everything in the modern Western world, from mathematics to nuclear families to pumpkin-spice lattes, is racist; that intelligence is a meaningless and unquantifiable concept; that when different identity groups perform differently on qualifying tests for education and employment, those tests should simply be discarded; that for nations to control their borders is inherently immoral; that the interests of criminals trump those of law-abiding citizens; that parents should have no say in how their children are educated; that members of various, designated groups are not to be considered responsible agents; that the way to deal with rising crime is to stop arresting people; that the 2020 election was squeaky-clean; that the January 6th protest was an assault on a par with Pearl Harbor and 9/11 (while the three-day siege of the White House by BLM and Antifa, in which hunrdeds of officers were injured, and the First Family had to be evacuated, was not); that the protests of that summer were “mostly peaceful”; and no end of other obvious falsehoods and absurdities.

dead tzadikim

   In prayer, people ought to turn to God alone. Not to God through tzadikim saints or any intermediator. Even in the merit of tzadikim. If you think about the times of the prophets, there was a sort of clarity that one should worship and pray to God alone. Not through any intermediator. The modern equivalent of worship of idols is worship of dead tzadikim. [Or even live tzadikim]. 

  If they are tzadikim or not? is a good question. But worship is due to God alone. And the religious world is the opposite of worship of God. They worship dead tzadikim,-- all the rituals none withstanding.

And even if no one listens to the Gra, I still am obligated to warn people. [The Gra is not at all like the insane religious world. They use Torah as weapon to hurt secular Jews.

 Torah can guide people to the right way. It can guide one to Objective Morality. [That is the Oral and Written Law]]. But what makes this impossible to tell people is that the Dark Side has hijacked it. The Sitra Achra has taken over the religious world. So one can and must still learn and keep Torah, but far away from the religious  who have been taken over.

Rav Nahman did hint to this to the degree of warning us about Torah scholars that are demons in the Le.M vol I:12 but still in his time this problem had not extended outwards.  

However it would be possible to recommend the great Litvak yeshivot like the Mir in NY or any of the great yeshivot based on the Gra in Israel. However this is also an "ify" kind of answer, because things are not so simple even in the best of places. At least they teach authentic Torah. But the Sitra Achra can reach even there.   

There is something "off" about the religious world and I can not tell what it is. And I dare not speculate. [(At least it is clear that the religious worship dead people. Not God. That much  is easy to see. But is that the whole problem? Who knows?)] 

And even if no one listens to the Gra, I still am obligated to warn people. At least I have said what is clearly the case and anyone with the slightest bit of common sense can see this, still when people refuse to pat attention, I have fulfilled my obligation. 

[The Gra is not at all like the insane religious world. They use Torah as weapon to hurt secular Jews.

every word of Torah [the Written Law and the Gemara ] is worth as much as all the other commandments

The approach of the Gra is that every word of Torah [the Written Law and the Gemara ] is worth as much as all the other commandments put together. But what diminishes the effect of learning Torah is when it gets mixed up with other stuff. It as healthy as a fudge sundae mixed with a tiny bit of cyanide at the bottom. So while Torah would be a correction to all kinds of strange notions going around nowadays, still at present, even learning Torah can not help. Torah can help only when it is authentic. 

It is odd how Torah got to be a means of making money

 It is odd how Torah got to be a means of making money when it seems clear that it was meant to be a "for the sake of Heaven" kind of thing. I might not think this so odd if not for the commentary of the Rambam on Pirkei Avot where he says the heads of the yeshivot that claim it is a good deed to give them money are lying. [That is not on the first time that mishna is brought there. The first time is in the first chapter. But later it is brought again כל המשתמש בתגא חלף [who ever uses the Torah passes away] and there the Rambam says that comment.

That comment of the Rambam was the cause of the first arguments against him during his lifetime. That argument is not well known. The second argument against him was because of the Guide for the Perplexed. That one seems to have bee more wide spread since it included the Baali HaTosphot and also Rabbainu Yona [author of the Gates of Repentance]. Later Rabbainu Yona realized his mistake and in fact repented and thus we have the classic Musar book Gates of Repentance. [There are four classics: חובות לבבות שערי תשובה, אורחות צדיקים מסילת ישרים.]

Review ten times

 One of the important ideas I gained in Shar Yashiv [a great Litvak yeshiva of Rav Shelomo Freifeld] was the idea of review ten times. [That is review of every paragraph or chapter, or what ever subdivision is the most applicable for that subject. E.g.Tospho t.]But I did not apply this idea much at all. I felt so lacking in background information that I used to do review twice and go on. This never got me into the depths of Torah learning, but at least I covered some ground.

[This sort of approach of review of each paragraph many times helps in Physics. In terms of Tosphot, I find doing the same Tosphot day after day more helpful.]

My dad I think will never get credit for the infrared telescope and laser communication between satellites. [I know about the later because he took me to his lab at TRW and I saw it]

 I realize that being smart and being talented are not the same thing. For though my dad was smart, but certainly no genius IQ. But when it came to inventing stuff he was a genius. [Which clearly he will never get credit for.] The first was the infrared telescope. [At least for that in fact he did get the credit in Life Magazine. (note 1)But that is totally forgotten about today. When they launched the James Web Telescope [which is an infrared telescope], no one even bothered to mention who invented the infrared telescope. Next was the X-ray satellites launched for the USA space program. [Even though here I am guessing. For my dad did in fact invent the Copy-Mate Machine using x-rays to make a super sharp  copy machine. (not sure how that worked). But then he was snatched up by TRW in 1965 until to make their x ray satellites. [Those were the first spy satellites.] Then after that he made laser communication between satellites--also at TRW until the TRW satellite program  itself was shut down because of two moles that were selling the technology there to the KGB. [That was made into a movie the Snowman and the Falcon]

[And though I am no where as smart or talented as he was, I still try to walk in his path and combine that with the path of the Gra and Rav Shach of straight Torah. That is Torah with Derech Eretz.

(note 1) It is good that Life Magazine article was published with my father's photo. My dad's mother said she would have given ten years of her life just to see that picture. That seems to be the only bit of credit that will ever be known.

God is the First Cause.

The way I conceive of God is the First Cause. The general way this is attacked  is "Then what caused the first cause?" The way to answer this objection is this: if  you always need a cause of a cause [an infinite series] that would defeat the entire concept of causality.  For you would never get to any cause if you would have to go an infinite number of steps back. So if you accept causality at all, you have to accept the First Cause. 

The First Cause does not say anything else. {Thinking of God as the First Cause does not say anything about His Nature. If you want to get to that you need to show that by rigorous logic}

The problem with people's conception of "Hashem " is it is like a personal "god" that they can command to do what they want.

And "all religions” are not connected with God. For example, the Aztec religion was a religion and has very little to do with God.

The proof of Godel about the existence of God is important, but that is not the issue I want to address here. But I might as well mention I had away of sealing up his proof with an idea I saw in a Mathematical Logic Book.In Mathematical Logic there are two  principles which answer the objection of Kant.

(Completeness Theorem)(Compactness Theorem).
I am not at present involved in this subject but I thought to write it down just for a reminder to look at this later.
The place I learned about these two theorems was from Stefan Bilaniuk's book  A Problem Course in Mathematical Logic Chapter 4. [http://euclid.trentu.ca/math/sb/pcml/pcml-16.pdf][From the finite to the infinite. Perhaps the simplest use of the Compactness Theorem is to show that if there exist arbitrarily large finite objects of some type, then there must also be an infinite object of this type.]

the first place that did everything according to the Gra.

 I knew the rosh yeshiva of Aderet Eliyahu in Jerusalem and his father who founded that yeshiva. That was a first of its kind. There were and are great Litvak yeshivot, but this was the first place that did everything according to the Gra. And while I am far from that vision, still I can see the greatness of it. I wish that there should be many such places.[And I wish that I myself would merit to walk in the path of the Gra.]     

[Mainly that is learning Torah in depth, Muar (learning  Musar in order to gain good character traits), and last but not least his signature on the letter of excommunication.

The issue of state's rights

I see the present state off the "woke" [that that the USA is founded upon black labor and that whites are inherently evil] as a result of the Civil War. I mean to say that there is such a thing as group actions. So while individual people may be great, still the general direction of the slaves has been to destroy the USA. The fact that it has taken a long time does not mean that the effort has nor been real.

The Talmud says, "One who does a favor for one who does not have gratitude is as one who worships an idol [throws as one at Mercury]."How many do you know who have gratitude towards the USA for freeing them?

The issue of state's rights is thus: The Constitution was written to give to the Federal government certain rights--powers-. For example :to collect taxes. Without that the states were almost at war one with the other and certainly not paying the war debt of the War of Independence.  So the Constitution gave powers to the Federal government. But in the Bill of Rights it was stated that any powers not reserved for the Federal government belong to the states or individuals. [That is the ninth and tenth ammendment]. It removes itself from the question of what rights states or individuals have. It says "WE do not know". Maybe (it holds) in the future more rights or less rights might be found for states or individuals. We do not know. All we are doing is to give to the Federal government certain rights. Maybe all individuals including slaves have a right to be free? Maybe nor. We do not know. This Constitution does not deal with questions we do not know."

["Whosoever accepts on himself the yoke of Torah, the yoke of government and the yoke of the way of the earth (work) is removed from him."

   In a time when there is so much stuff going on, you might ask what to do? I discussed this with David Bronson a few times (over a few issues) and his answer was always along the lines of,  "Let's sit and learn Gemara".  Or one time I was asking such questions, and he brought up the mishna  כל המקבל עליו עול תורה מעבירים ממנו עול מלכות ועול דרך ארץ. ["Whosoever accepts on himself the yoke of Torah, the yoke of government and the yoke of the way of the earth (work) is removed from him." [That does not mean to be begging  for money.]

  When I asked a question, "What can a father do for his children to guide them?" he brought this idea of Rav Nahman that when a father repents on his sins, thoughts of repentance enter into his children.

  Another time I brought up this subject and he brought an event mentioned in the Gemara. There was an extreme tax brought on the city where  Judah HaNasi lived. He said, "All problems come from people ignorant of Torah." [You can ask on this from the Gemara in Shabat that says all problems come into the world because of "judges of Israel"] There is no contradiction as we see in Hulin. perek 7 that  all problems in the world come from תלמידי חכמים שדיים יהודאיים Torah scholars that are demons.[Le.M I:12 and I:28]

So how do you tell?  By the criteria of "Lishma" [those that learn Torah for its own sake]. Some people accept money to learn Torah, but their intension is to learn. They only accept money because that is the only way they can spend their days learning Torah. These  are the true good  Torah scholars. They are the Litvaks. [Those that walk in the path of the Gra.]--(However I admit that even in the Litvak world there can be phonies. But the general type--the group characteristic is that of Torah for its own sake.]

there are things that are not worth the trouble to argue with people about.

 David Bronson explained to me that there are things that are  not worth the trouble to argue with people about. It is that certain things are set in their DNA. {I was asking about the conflict between Israel and the Muslims.] But this can be applied across along long lines of issues.

It is best just to learn Torah and see what the Law of God has to tell us and to recommend to others to do the same.

Stll, with all that there is an "inyan" [a thing] about to "object". That is even if no one will listen, still one must object to wrong--at least to make one's position clear. [That is from the event of the Concubine of Giva. What I mean is on the second day of the war, (end of Book of Judges) God was asked if to continue to make war on Binyamin, and He agreed. Why? Because no one in Binyamin objected to the murder of the concubine. To punish the evil doers was not the issue. The issue was to punish the whole tribe because they did not object to evil.

However, I still think this is a one time event. You object and make your stance known and then get back to learning Torah.]   

authentic Torah and Gra [Eliyahu of Villna]

 The importance of the Gra [Eliyahu of Villna] is that he defines  pure straight authentic Torah with no additions or subtractions. This is very different from the religious world which worships dead people; but does it with religious clothing so that it looks authentic 

the religious world is idolatry.

 One of the not so minor problems with the religious world is idolatry. This may not be obvious at first to people that are sunk into it, but if you think about it you can see that worship of graves of tzadikim is a problem. I am not saying this is easy to be gotten rid of. You really need someone like king Yoshiyahu that went all over Israel destroying every last remnant of idolatry. And of course the problem with fighting evil is that one suffers for it.  Somehow after that, he got a dumb idea in his head to fight the king of Egypt and lost. And his kingship was pretty much the end of kings of the house of David. His children were the ones that the king of Babylon killed and destroyed the Temple, and the glory of that Temple has never returned.

That shows how powerful the kelipa of idolatry is. Still if the Torah stands for anything, at very least it stands for not doing idolatry. There is no choice but to fight it, no matter what the consequences are. 

My parents definitely saw the evil of the religious world, but I did not understand what they were saying. I wanted to go to an authentic Litvak yeshiva based on the Gra, but did not see how the religious counterfeit religiosity that the Gra us against, had seeped into it.

just by saying the words one can come to understanding of the Torah in its depths.

 על ידי אמצעות הדיבור יכולים לבא לתבונות התורה לעומקה  This is is an amazing insight from Rav Nahman that just by saying the words one can come to understanding of the Torah in its depths. [Le.M.vol I:11]

If you combine this with Le.M vol I 61 על ידי אמונת חכמים יכולים להוציא משפטינו לאור  [by means of faith in the wise, our judgment can come into the light.] then you get this: Start with the fact that the Rambam was wise. And that he included Physics and Metaphysics in the category of learning Torah [in laws of learning Torah], then just by saying the words of your Mathematics and Physics textbooks, you come to understand them.  [This does not diminish the importance of review as Rav Nahman himself brings in sefer HaMidot. Rather it leaves the question of how much review and how much of "girsa" {just saying the words} as an open issue.]  

So why do people not do this? Because they do not have faith in themselves. See the LeM of Rav Nahman 86 where he talks about that when people have little faith, they need hard services. I.e., just like when there is a time when government is is trying to destroy faith that one needs even to give up his or her life on the slightest infraction, So when there is little faith one needs hard services.

Rav Nathan [a disciple of Rav Nahman] asked him "then what about me who I think I has faith?" Rav Nahman brought the Chazal [statement of the sages] מיעוט אמונה בעצמן גורמת בזבוז שחלונם של צדיקים What causes the destruction of the table of saints in the next world? The lack of faith they have in themselves.

[In our context that means one does not need hard methods to become a rocket scientist. But why people do not do this is because they think they do not understand--when in fact they really do. Just that the understanding is hidden inside and absorbed until much later it is fruitful.]

Of course we all know that "Girsa" is brought in the Gemara itself and is widely known in all he great Litvak Yeshivot. It is more or less practiced as such in the afternoon session from 4PM to 8PM. Yet Rav Nahman adds an emphasis and the further insight that just by saying the words, the ideas are absorbed

See the verse in Proverbs chapter 8 verse 11 concerning Wisdom"כל חפצים לא ישוו בה"".And the Jerusalem Gemara explain this thus: Even the desirable things of Heaven are not equal to it. And the Gra {Eliyahu from Villna] shows that everyone word of Torah (an wisdom) are more than equal to even all of the other commandments combined together.

music file z63

z63  I would try to put the orchestra instruments in this where they belong here but I have no midi to mp3 access. z63 in nwc format 

Musar [i.e. the classical books on Morality] But it is hard to say that one can just get the basic world view of Torah without it.

 I may not have a lot of trust in God, but I try to renew my trust in him when I wake up in the morning and repeat to myself the opening paragraphs of the Level of Man [Navardok] in the section on trust. And this practice I recommend to others, to learn Musar [i.e. the classical books on Morality from the Middle Ages]. Then when you find something that you know needs reinforcement, to repeat it to yourself right when you get up in the morning. Over time something has to sink in.

The major works of Musar are , מסילת ישרים, ספר היראה, חובות הלבבות, שערי תשובה, אורחות צדיקים Book of Fear, Paths of the Righteous, Ways of the Just, Gates of Repentance]

But I would like to add the books of the disciples of Rav Israel Salanter as they deepen one's understanding of these principles of Fear of God and good character traits.

[However if you really want Fear of God and good character, you must runaway from the religious world since they assume the appearance of Torah, while are in fact ruled by the Sitra Achra (the Dark Side).] 

Where did the break occur between authentic Torah and the false world of the religious? The break happened when the signature of the Gra on the letter of excommunication was ignored. And the result i that the entire religious world is wicked.

On a side note: The path of Musar is great but has some drawbacks. That is why the Litvak world introduced it in the yeshiva but only for 20 min in afternoon and 15 at night. The danger is that it can get one off the path of learning Gemara,-and even going off on some tangent. But it is hard to say that one can just get the basic world view of Torah without it. In fact it seems clear that without Musar people go off into terrible delusions . But even so you can see that there was a god reason that the actual time for learning it became much less than what was desired by Rav Israel Salanter.

i.e., where there is holiness (the holy Torah) the flies and demons gather around to surround. [This is in fact something that Rav Nahman of Breslov pointed out concerning Torah scholars that are demons. And he meant this quite literally.

 For some odd reason I found sticking to the straight Torah path to be hard even though I had a sincere desire to stick with learning Torah. The difficulties were from within and from without. "From within"--means I was too easily detracted. "From without" means even from people that  were learning Torah because that was the way they learned Torah to make money. That is the sort of Lakewood kollel sorts of fraud that claim to be super geniuses. But one way or the other I found sticking to learning Torah to be too hard when everyone in the so called "Torah community" convinced my wife to leave me and take her for themselves, and to rape my children. The religious world  at first seemed holy and upright. At that point, when they started to rape my children, they seemed to be not at all so great.

 Even though Torah is great and holy, the religious world is a mess. They are nothing like their claim of keeping Torah. It all a show of religiosity. There might be others who are evil, but for me the religious people were the most evil because of their ability and success to hurt my family by means of their show and dance. 

Torah is one thing. The religious world is the opposite. So the fact that some people see the religious world  as hypocrites--well there very well might be something to back that up.

So in conclusion --there is some aspect of things here that are hard to understand in their very essence. Some סביב רשעים יתהלכון "the wicked go round about" i.e., where there is holiness (the holy Torah) the flies and demons gather around to surround [and use it for evil סם חיים למיימינים בה סם מוות למשמאליים בה an elixir of life for those that walk in Torah for its own sake. Torah is a poison for those that walk in it for the sake of power and money (which means the entire religious world is poison).

So what is it about the religious world that makes the show and dance about Torah which s so different from Torah itself? Well for one thing the religious world is not about Torah at all. It is about the appearance of Torah. [This is in fact something that Rav Nahman of Breslov pointed out concerning Torah scholars that are demons. And he meant this quite literally. And thy are the leaders of the religious world. ]

 

importance of alliances.

The very identity of some people depends on disagreeing with Jesus. If you would take that away, they would not know who they are. It is a matter of their very essence. 

But I think this is not well thought out. For after all in the NT [New Testament] we find that Jesus emphasized keeping the written and Oral Law. Mathew chapter 23. "The Scribes sit on the seat of Moses and so everything they say to do, that you must obey and do." And then he goes on to attack the hypocrisy of many of those that profess to be religious. And the sages of the Talmud also attack the hypocrisy of the religious. It is brought in the end of tractate Shabat "If you see a generation upon which troubles come, go and check the judges of Israel. For all the troubles that come into the world come only because of the judges of Israel as it says in the verse 'their judges judge for bribes..'"[That is a verse in Isaiah]

[The place where keeping the Written Law is emphasized is right at the beginning of the Sermon on the Mount.]

I admit I have my own idea about where Jesus fits into the scheme of things. חסד שביסוד של אצילות. [Literal trans. Kindness of Foundation of Emanation] In short that a concept you would find in the writings of Rav Isaac Lura. The basic idea is this. You have the first emanation of God's light into the Empty Space. ["Let there be light."] It goes down a bit and then goes around in a circle. Then it goes down a bit more and goes around in another circle. This continues all together ten times. Then the process starts again but this time the light forms into Adam Kadmon. Then light comes out from his ears, nose, mouth and then eyes. That light goes down until the navel. Then you get the process of the light running forwards down and back up. At some point there begins the Breaking of the vessels.[The death of the kings of Edom in Genesis. ] Then the broken pieces go down into lower levels which become to lower worlds. And the light goes back up. Then to start the process of correction [tikun] some of the broken pieces are brought back up and united with some aspects of the light. One of those corrections is the light of kindness is put into the vessel of Foundation.

[See the Eitz Chaim of Rav Chaim Vital for more details. But after doing Shas first.]

So while on one hand I can see some good points in the Evangelicals. But also some of the doctrines I find to be off base. [Metaphor from baseball]. The resolution I found in the Peloponnesian War about the importance of alliances. [That was a sub theme throughout that book]. So to be a support to goof groups is important even if you are not in complete agreement with everything they say. As long as they are in fact good. 

the religious world

Even though lashon hara [slander] is serious sin, still there is a need to warn people about danger that awaits them. So to speak highly of the great Yeshiva world of the Litvak yeshivot, one must also draw a distinction between those that follow the straight and narrow path of the Gra and the religious world that is obsessed with rituals 

There is some sort of "kelipa" (or evil force) that seems to have take over the religious world. Even though I found myself in a island in the few great Litvaks yeshivot that God granted to me to attend, still the wider religious world that seems to surround these sorts of places I found to be of the lowest moral standards.  סביב רשעים יתהלכון [That is a verse in Psalms. "The wicked go round about". That means where ever there is holiness, the wicked surround it.]  

medieval books on ethics

I think one of the greatest benefits I had at the few Litvak yeshivot that I attended, was the learning of Musar. Even though I was raised the home of my parents who were in fact very upright and moral people, still, I needed a sort of intellectual basis for this. Maybe I ought to know  simple moral principles by being raised in such an environment, but I needed the extra understanding that comes from Musar.

So what I recommend for myself and others is the learning of the basic texts of Musar which are the medieval books on ethics and also the books of the disciples of Rav Israel Salanter